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^ke compitation oftUis wor^is an attempt to document the 
[inguistic definitions ofwords andverbs, some tafseer 
commentary, and the e^pCanation done 6y Vstad/i Nouman 
Mi K/tan in his "Quran: Coverto Cover" project at 
(Bayyinafi Institute. It is higfify recommended to coupfe t His 
(p^DT with watching the videos on (Bayyinafi T.V. to attain 
maximum benefit. 






As we start this large section of Quran involving the most 
number of Makki Surahs you'll notice a completely 
different flavor. Makki Surahs have their own style, their 
own personality and these Surahs are unique in the Quran, 
their vocabulary for students of the Quran is also more 
difficult. Once you enter the 29th Juz all the way to the 
end of the 30th Juz most unique vocabulary in the Quran 
can be argued so it's more challenging in that sense. Also a 
lot of short Ayahs have been used that have very heavy 
meaning so they require quite a bit of discussion. 



Even though that is the case, I' 11 do my best to keep the 
conversation flowing and not having as much social 
commentary when we go through these Ayahs, because 
the beauty of these Surahs is really appreciated when you 
understand the flow of how the conversation is 
progressing. Surah Al Mulk is probably the chief Surah in 
the series of Surahs. 

Ayahl 




£ C **' *Kr SS S>S \X>\* 



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Muhsin Khan 

Blessed is He in Whose Hand is the dominion, and He is Able to do all things. 

Nouman Ali Khan 

How blessed is the one and may the one be blessed the one in 
whose hand all the minion remains in whose hand all kingdom 
and all ownership is and he is in complete control over all things. 

^JjUj — Is a past tense verb. It can be used to declare facts 

and it can also be a statement of supplication. So May he be 
blessed and also, he is blessed. This is a statement basically 
of the universality of ALLAH 's dominion and ownership 
and authority and this is the starting point of Imaan. Our 



beli ef and divinity begins with ALLAH has control over all 
things. And when someone has control over all things, 
then in the worldly sense we say power corrupts and 
absolute power corrupts [an axiom] . But in the sense of 

ALLAH ^*^^s*at^^-4r^ his control and 
everything being in his command is actually full of 
blessing.. He himself is full of Barakah. Barakah is Az- 
Ziyadatu fil khair, we talked about this at the end of Surah 
Rahman when something is good there's Khair when there 
is more increase in good than you expected it then that's 
Tabarak or Barakah. ALLAH is saying, the one who 
controls all things has the power to bring good out of 
things like no one else. S o you and I think, the world 
works in cause and effect - I do this then this happens but 
in addition to this there's an unseen formula and that's 
Barakah of ALLAH that empowers and that's behind all 
things. When that Barakah empowers something, then the 
results of it and the good that comes from it is beyond 
anybody's expectation. 



And he is in complete control over all 



things. 



Ayah 2 




Who has created death and life, that He may test you which of you is best in deed. 
And H e is the All-Mighty, the Oft-Forgiving; 

Nouman Ali Khan 

The one who created death and life so that he may test you which 
if them is best or better in terms of deeds and he is the ultimate 
authority, the exceedingly forgiving. 

This is actually very powerful because it organizes Muslim 
consciousness. The first thing for us is not life; the first 
thing for us is death. That' s the initial state and we are 
brought out of death into life. First the body of Adani(as) is 
created, that's dead soil and then life is blown into it. Death 
was made first and then life came into it. Our original state 
is not of being alive; our original state is that of being dead. 



So life itself is an additional gift, the second phase of our 
creation. 

i '*' - so that he may test you which of 
them is better in terms of deeds. There's a comparison 
among each other we're all given the same facilities. There 
are people that are given similar opportunities in life and 
some take full advantage of them and some don't. Like 
Abu Jahl and Umar(ra) have a lot in common personality 
wise, opportunity wise, social status wise even in the eyes 
of Prophet ,JL 3 <j* &\ jU, also ALLAH saw the potential of 

Abu Jahl ©&^>y ©SatK^S - These 
Ayah were for Abu Jahl. Did you see if he was committed 
to guidance how awesome it could have been. He would 
have commanded to Taqwa which became Umar bin 
khattab(ra) but ALLAH saw the potential in Abu Jahl also. 
It was there but it wasn't ever actualized. So ALLAH says 
he gave you death and life, which one of you does his best 
in terms of actions and he is the ultimate authority, the 
exceedingly forgiving. 



Ayah 3 



Muhsin Khan 

Who has createdthe seven heavens one above another, you cari see no faultin the 

creation s o f the Most Beneficent. The n look again: "Can you see any rifts?" 

Nouman Ali Khan 

The one who created seven skies layered one on top of the other, 
you're not going to find in the creation of exceedingly merciful 
any discrepancy then turn your eyes back do you see any crack, 
any tear any blemish in the sky? 



This is the only name of ALLAH that comes as a substitute 
of ALLAH itself. The only name that comes as a substitute 
is Ar-Rahman in the Quran. No other name of ALLAH 
comes on its own as a standalone. 

ALLAH says you won't see in the creation of the ultimately 
merficul, the exceedingly merciful any kind of discrepancy. 

c-j^-fl-» j s actually when two things have different quality 
or they differ in quality, something is better something is 



worse. ALLAH says in the creation of ALLAH you're 
going to find consistency, you're going to find creativity; 
you're not going to find flaw. 

jr~^ * s ^ - (^> Then turn your eyes back , 
look back and this is not just towards the sky, but 
specifically the sky which is created. Look around at the 

sky, did you see any crack? -^"^ is like a crack going 

down like a vertical rip or a tear that's called -^ . The 
length of it is more than the width of it when it tears like 
that. 



Ayah 4 



** s; s s s '<.ts* . .»j 0S* 



Muhsin Khan 

Then look again and vet again, your sight will return to yon in a state of humiliation 
and worn out. 

Nouman Ali Khan 

Then turn your eye back, the second time around the same way, 
your eye will come back to you exhausted and it's going to be 
extremely exhausting. 



- means to shoo away something. Like your eye 
wont want to work with you anymore, its 

exhausted. * -* is another word for exhaustion. The 

extreme, the nth degree of exhaustion is actually » ** in 
Arabic. Not just for ~*&- but for exhaustion also. 



The idea here is that human beings are supposed to exhaust 
themselves in pondering over creation. This is an 
important exercise. One of the things I like in Texas is 
fishing. You go on a boat not to catch a fish but to sit there 
and stare at the sky and do zikr. You catch a fish two hours 
later but you get time to think, you ponder. The idea of 
just staring at the sky, how much it can open your own 
mind. We don't have time for that anymore. We're busy 
on the earth. We barely even look up. We live in a 
concrete world, we've got subways, buildings, no ones got 
time to look up.You don't even look at this marvelous 
creation. And there's something special about this sky. 



Something special about staring at the sky, recognizing the 
grand power of ALLAH. 

Ayah 5 

Muhsin Khan 

And indeed We have adorned the nearest heaven with lamps, and We have made 

s u c h la m p s (as) missiles t o drive away the Shayatin (devils), and have p re p a re d for 



the m the torment o f the blazing Fire. 



Nouman Ali Khan 



We have already beatified the lowest sky with stars and we made 
them a means of firing at, stoning, pelting the devils and we have 
prepared for them a punishment of the blazing flame. 



.' o * 



U^l means to be close. Like we say in Arabic whose 

translation goes like fruits that are mature, they're lowered, 
they come down, their approachable. So the approachable 
sky, meaning the first sky. ALLAH just said in the previous 
there are seven layers of the sky. So the lowest one of it was 

beautified with Cr> which comes from r- U^ ia which 
means lamps. ALLAH's way of saying he put lamps all over 



the first sky. Lamps here refer to the stars. And so we're 
learning that stars are decoration for sky number one. 
There are seven skies and the most powerful telescope we 
have now that peer into the depths of the universe still see 
stars. As far as you see stars, you're still looking at sky 
number one. 



s-z - 



t "" 1 1 1 \f J J v^ 'T"*^ ' 

<Jy?-2 i Jfc>H ^'TJ _ anc [ we m ade them a means of firing 
at, stoning, pelting the devils. Some parts of this is 
mentioned in Surah Jin, Surah Qaf that the Shayateen try 
to steal information from the Angels. The angels have an 
entire platoon, they have like an entire entourage that 
deliver sacred information from the seven heavens to the 
earth to prophets or whatever execution of the affairs. The 
Angels are going to do ALLAH 's work on the earth, and 
the Jin try to steal it in the sky but when they try to steal it, 
the angels have basically anti- aircraft, anti-jin missile that 
they shoot at them and these are the shooting stars. Their 
fired at them and they run. So this entire scene is left 
ambiguous and Surah Jin will open the subject, when the 
Jin describe themselves how they get shot at. 



Someone asked a muslim scholar, how are the Jin going to 
be burning in hell fire when their made of fire, so the 
scholar took some dirt and threw it in the guys eyes, and 
then said your made of dirt did it hurt. 

Ayah 6 







Muhsin Khan 

And forthose who disbelieve in their Lord (Allah) is the torment of Hell, ind worst 

indeed is that destination. 

Nouman Ali Khan 

And for those who've disbelieved in their master, their 
punishment is Jahannum, what a horrible place to go back to. 



Ayah 7 



Muhsin Khan 

When they are caittherein, they will hearthe (tenible) drawing in o f its breath as it 

blazes forth. 

Nouman Ali Khan 

When they're about to be thrown in it, they will hear its braying 

and then it explodes in steam. 



i* y 



Jfc£*> is used for donkey braying. When you load a donkey 
with too much load and it makes a violent noise, that's 

called Jk^ . Its as though the hell fire is being fed and its 

making this ugly noise and its compared to that. These 
kind of words are used because the arabs had these animals. 
S o when a Kafir hears these horrifying Ayahs and next time 
hes riding his donkey and he hears the bray of the donkey, 
hell fire is going to flash in his mind. The word association 
that Quran made, changed the way they looked at things. 
When a Kafir or a believer are travelling in a dessert, their 
looking at mostly the sky and ALLAH says stare at the sky, 
find a crack. He's experiencing what ALLAH is telling 
him. 

jj3 means immediacy something that happens 

immediately. Here it refers to steam, it just jumps out, pops 
out. When you have a boiling kettle and you put 
something in it, it makes a sound and then the steam just 



jumps out, that's JJ^iJ^ . The image is given as though 
when someone is thrown in, there's a loud braying sound 
and steam just pops up. 

Ayah 8 

Muhsin Khan 

It almost bursts u p with fuiy. Eveiy tim e a group is cast therein, its keeper will ask: 

"Did no warner c o m e to you?" 

Nouman Ali Khan 

It is almost about to erupt in anger, every single time a huge 
group of people is being thrown into it, its guardians, no warner 
came to you? 

-£" Means to separate but there's an expression in Arabic 
whose transation goes like somebody erupted an anger, they 
couldn't hold it anymore. The hell fire has this rage and the 
person being thrown in it is like a victom to an angry 
animal and its almost about too just completely explode. 



" Y Its guardians. Guradians that were mentioned 
in Surah Tahreem. Those same guardians are mentioned in 
this very next surah. 

j- % ^ * ss 



Their asking them -JiW^--^ no Warner came to you, 
you weren't given graphic description of this, you hear that 
donkey braying noise, you weren't told about that? This 

statement is very heavy, what is a -J£r , -v?* is a messenger 

but the book is also a -^5? . Vast majority of muslims don't 
even know the warning. They don't know how ALLAH is 
warning us of the serious nature of hell fire. We aren't 
supposed to feel safe from the hell fire, because if we were, 
ALLAH wouldn't have told us to protect ourselves from it. 



Ayah 9 




1 

Muhsin Khan 

They will say: "Yes indeed; a warner did come to us, but we belied him and said: Allah 

never sent down anything (of revelation), you are only in great error.'" 

Nouman Ali Khan 

These Kuffar people say, yes a warner did come to us, we just 
considered him a lie, and we said ALLAH didn't send anything 
down , you people, you religious close minded, conservative, 
backward, unenlightened types, you're the ones holding socity 
back, your just confused and lost, you need need to open up your 
mind. 



Ayah 10 



Muhsin Khan 

And they will say: "Had we but listened o r used o u r intelligence, we would not have 

been among the dwellers o f the blazing Fire!" 

Nouman Ali Khan 

And they will say then, if we had only listened and if we had only 
understood and only applied our intellect we would not have 



been from the people of the blazing, scorching fire (then they'll 
admit to their sin). 

The first condition mentioned here is that of listening, the 
thing of it is this revelation, these messengers, they are of 
no benefit to a person until they are willing to listen. And 
after listening you will consider giving it some thought 



Ayah 11 

Muhsin Khan 

Then they will confess their sin. So ? away with the dwellers o f the blazing Fire. 

Nouman Ali Khan 

And then they admit to their sin, so take them out there, away 
and away, far far away for the people of hell fire. 

The concept of admitting to your sin in duniya is called 
tauba, and when you admit your sin in duniya, you get 
closer to ALLAH, we saw this in the previous Surah. 
Opposite to that is, admitting to your sin in the Akhirah 
and tauba means to turn back, on judgment day your 



Ayah 12 

Muhsin Khan 

Verily! Those who fear their Lord unseen (i. e. they do not see Him, nor His 

Punishment in the Hereafter, etc), theirs \vill be forgiveness and a great reward (i.e. 

Paradise). 

Nouman Ali Khan 

No doubt those who feared or were afraid of their master in the 
unseen, in private they will have forgiveness and a huge 
compensation. 



s** 



> m > Means two things, one that they were alone, so 
fear of ALLAH wasn't a public display for them, like in 
front of each other they are acting decently and in private 
they are somebody else. When nobody else can see them 
they have fear of ALLAH and second, they believed in the 

master that they couldn't see, they believed in they're Oj 
and they feared him even though they can't see him. 



Ayah 13 

Muftsin ICFian 

And whether you keep your talk secret o r disclose it ? verily, He is the All-Knower of 
what is in the breasts (of tnen). 



Nouman Ali Khan 

Okay keep your words secret or say them out loud, he knows 
well, he knows ftilly the nature of what lies in the chest. 

There was a secret talked about in the previous Surah, the 

prophet was sharing a secret with the mothers of the 

believers with his wives. Now ALLAH says to all of 

*\ *"* * T *,^^*- * *£ 't 

humanity, '>-*-)* • i ^>Jr-<J*t ? even though these ayahs 

were makkan and those are madani, but the sequence of 
Quran after ALLAH divinely organized it has its own 
beauty. Keep your words secret or make them public. 



Ayah 14 



/. 



Mvhsui Khan 

Should not He Who has created know? And He is the Most Kind and Courteous (to 
His slaves) All-Aware (of eveiything). 



Nouman Ali Khan 

Doesn't he know who he created? And he is subtle and has full 
news. 

This ayah is very powerful if somebody appreciates what 

ALLAH is saying about himself and about us. 

You buy a watch or a phone and you know its software, its 
operating system, you know all the setting and everything. 
But the guy who designed it, he knows the circuitry inside; 
he knows it at a different level. You live in your house, but 
the team that built it knows it better than you do. 
Whoever makes something knows it inside and out. We 
know ourselves to an extent, ALLAH knows us and he 
claims saying let me show you an appreciation of how I 



'<<* *^ *<+' '.* 



know you ^~* ^ y * - doesn't he know who he 
created? How deep knowledge ALLAH has of his own 
creation, our own physical bodies, our own abilities, our 
own thoughts. 

„., -^ -7*^? _ And he's extremely subtie, fully 



knowledgeable. 



Ayah 15 






•^\&gC$^££Htfi&^& 






Muhsin Khan 

H e it is, Who has made the earth subservient t o you (i. e. easy for you to walk., to live 
and to do agriculture o n it, etc), s o walk in the path the re o f and e at o f His provision, 
and to Him will be the Resurrection. 



Nouman Ali Khan 

He is the one who made the earth into a domesticated animal for 
you, then walk between his shoulders, play within its shoulders, 
and eat from its provision and at the end of the day, rides going 
to be over, you have to go back to him, to him is the final raising 
again. 



-'V 

J J) i — used for donkeys, cows, camels, animals whose 
backs are bent. It comes from a root word which means 

bending by a burden. JJi is someone whose brought low 
because you've put too much word and burden on them. 
£^M Is people that are lowered, it also means something 
that you step on, like a rug. ALLAH said he made the earth 

into a Jjj^ for you, a domesticated animal, not a wild 

horse. This earth itself ALLAH laid it down and 
domesticated for you, it behaves for you. 

Imagine a little ant sitting on an elephants shoulders, it 
enjoys the smooth surface. ALLAH says the earth is a 
domestic animal and you get to walk between it. Figurative 
translation is walk between the ends of the earth but the 
words used here are shoulder and domestic animal, its 
imagery. ALLAH made it like that so that we can enjoy 
and ride it, live in it. We don't stay on an animal forever, 



we get off sometime. This earth is like a journey, on an 
animal, we got on and we will get off at some point. 

Ayah 16 

Muhsin Khan 

Do you feel secure that He, Who is over the heaven (Allah), will not cause the earth to 
sink with you, the n behold it shakes (as in an earthquake)? 

Nouman Ali Khan 

Are you feeling that safe that the one in the sky is never going to 
bury you in the earth? Immediately it starts vibrating 

This is the opposite of the previous Ayah. How are you 

feeling safe that the earth doesn't start shaking? There's a 

saying in Arabic whose translation goes like — when a 

camel is running really fast, it leaves a cloud of dust. S o for 

that they use the word jj*2. ALLAH says how are you 

feeling so safe that the earth just won't start spinning out of 
control? When it does, you'll start sinking in it. And when 
you do, clouds of dust will start rising, how are you feeling 



safe from that. For people who came before us, this was 
their punishment. ALLAH told us about Qaroon, literally 
his house along with him was buried underground, and 
those weren't foundation problem. 

Ayah 17 



Muhsin Khan 

Or do you. feel secure that He, Who is over the heaven (Allah), will not send against 

yon a violent whirhvind? Then you shall know how (terrible) has been My Warning? 

Nouman Ali Khan 

Or are you feeling safe that the one in the sky is just never going 
to send you the fuel of the fire? Then you'll find out how he was 
as a Warner (how my warning was) 

>• — is fuel of a fire. When really hot winds have the 



power to enrage flames their called L^p\^- . Sometimes, 

when the wind blows really fast, it burns off the crop off 
the face of the earth. Dry winds are used to push the fire, 



there are wind warnings in open land states. ALLAH says 
there's a threat in the earth, this is another threat in the sky. 

How are you feeling safe that he won't send some c^^l^- 
against you, some kind of violent wind against you? 

Ayah 18 



^tibjffi*4te£gC£& \^MJjy 



Muhsin Khan 

And indeed those before the m belied (the Messengers of Allah), then how tenible 
was My denial (punishment)? 

Nouman Ali Khan 

And those who came much before have also lied, called it all a lie. 
Then how terrible was their outcome. 




— means something to become hard. How hard was 

their life after that, once they deny it. It also means how 
hard the difficulty I brought upon them was. 



Ayah 19 






Jy - ,-i i£ >?, 



Muhsin Khan 

Do they not see the birds above them, spreading out their wings and folding them in? 

None upholds them except the Most BenefLcent (Allah). Verily, He is the All-Seer of 

everything. 

Nouman Ali Khan 

Didn't they look towards the birds above them spreading their 
wings in a total straight line and then clinching them? Nobody's 
holding them except Ar-Rahman. No doubt he is in full view of 
everything. 






- means something that is straight. That's why we 






say the word Uf u p for rows. Birds are called V" when 
they spread their wings straight, in a total straight line. 



y v *S 



Jp^b ~~ literally means a clinched fist, O - > J means they 
pulled their wings in. 



- 1 ■ > 



One of the grammatical nuances of this Ayah is y^-*-^ is 






Ism Fi'l and <> -> - is Fi'l Mu'dareh. He didn't use the Ism 

of U TJT, Ism is permanent and long and Fi'l is 
temporary. When we see a bird in the sky, most of the 
time it's spreading its wings and less time clinching. So 
that's why the Ism is used when they spread their wings 
and a Fi'l is used when they clinch. 

Sometimes when we see the wind is very strong and the 
bird is still in the same place, in the air , its Ar-Rahman 
holding them there. 

Ayah 20 

°%, M 
T- J/ jjjy> 




Muhsin Khan 

Who is h e besides the Most Beneficent that can b e an army to you to help y o u? The 

disbelievers are in nothingbut delusion. 



Nouman Ali Khan 

So is this your army, the army that comes to favor you? They're 
going to help you against Ar-Rahman? Disbelievers are nothing 
but immersed in a state of delusion. 

The army here he's talking about is the Quraish and gang. 

The Ayah began talking to the Kuffar, ALLAH says is this 
your army that's going to come and help you against me? 
Didn't I just mention my armies and couple of my armies? 
One of them being the wind and the other the earth where 
you feel so safe on. 

Ayah 21 



Muhsin Khan 

Who is he that can provide for you if He should ^vithhold His provision? Nay, but 

they continue to b e in pride. and (they) fLee (fromthe truth). 

Nouman Ali Khan 

Is this the one that's going to provide you if he was to stop 
providing for you, No but the fact of the matter is that they have 
gone way deep in their arrogance and hatred. 






n^J in Arabic is to go deep in some behavior nJ is used 

for deep ocean. ALLAH says they've gone very deep in 
their arrogance and their disobedience as a result of 
arrogance. They've gone way down the road and hatred 

jjAj — to refuse something because you hate it. And 
they've gone way down that road of hatred. 

Ayah 22 




^j/^jC^^ 



Muhsin Khan 

Is he who walks ivithout seeing on his face, more rightly guided, or he who (sees and) 
walks on a Straight Way (i. e. Islamic Monotheism). 

Nouman Ali Khan 

Then for the one who walks upside down on his face is this 
person more guided as compared to the one who stands up 
straight balanced, on a straight path. 



£-£** is unusual language. us means to fail on the face. 

U>*a is when he's forcing himself to keep his face on the 

ground and walking, like as if he's sniffing the ground and 
walking. Animals always look down, only when they see 
danger, they look up. There are some human beings who 
live the life of animals, the only time they'll truly look up 
in the spiritual sense is when the danger of the Akhirah 
comes and then ALLAH won't let them look down. In 

Surah j«j ALLAH says they're head are held back and 

their eyes are held open. Now ALLAH talks about the 
person whose head is down while in the beginning of the 
Surah ALLAH says look up, because the only aspirations, 
the only goals, the only activities, the only engagements 
this person has , has to do with dirt, with this world. Either 
with pleasure or wealth or status. When someone looks 
down and walks, he doesn't know what danger, what 



obstacles are ahead of him while when he looks up, he 
knows what lies ahead. When the road is straight, you have 
a good picture of what lies ahead. The person who looks 
ahead knows where he's heading, his life has a purpose and 
with his head on the ground, he doesn't know where he's 
going, no purpose. We need to have goals set for duniya 
and akhirah. While we are here, we need to know what 
we can do for our deen. 

Ayah 23 





Muhsin Khan 

Say it is He Who has created you, and endowed you with hearing (ears), seeing 
(eyes), and hearts. Little thanks you give. 

Nouman Ali Khan 

Say he's the one that brought you up [created you] , and he made 
hearing for you, seeing for you, passionate hearts for you. How 
little you are grateful. 



He's the one that created you in short means creating out 
of nothing. It also means to build up, to rise. ALLAH says 
he created you high to stand up tali not to stick your face in 

the ground. The words *^*>,J^2J,and 3*U3l are used in a 

sequence, because first you hear what is the path, once you 
hear about the path, you walk on it with your eyes open 
and then ALLAH mentions the heart because it needs to 
stay strong on this journey. 



Ayah 24 

Say: "It is H e Who has created you from the earth, and to Him shall you b e gathered 

(in the Hereafter}." 

Nouman Ali Khan 

Tell them he is the one who created you and spread you out in 
the earth and to him you will all be herded eventually. 

lj^ - means to create something without a sample, it also 

means to spread them out. Ali the human creations like 
buildings, cars have an original sample which has been 
modified. ALLAH creates with no blueprints. 

Ayah 25 






Muhsin Khan 

They say: "When will this premis e (i. e. the D ay o f Resurrection) come to p as s? if you 

are telling the truth." 



Nouman Ali Khan 

And they say when this promise is going to be fulfilled if in fact 
you're saying the truth. 



Ayah 26 



Muhsin Khan 

Say (0 Muhammad SAW): "The knowledge (of its exact time) is with Allah only, and I 
am only a plain warnet. " 

Nouman Ali Khan 

Say that the ultimate knowledge lies with ALLAH and I'm just 
here to openly give warning. 

The word warning is highlighted here because in the 

Akhirah, the question will be, didn't you get a Warner? 

And it's the mercy of ALLAH that he's calling himself a 

Warner so that you save yourself from that trouble in the 

Akhirah. 



Ayah 27 










Muhsin Khan 

But when they will see it (the torment o n the Day o f Resurrection) approaching., the 
faces o f those who disbelieve will b e different (black, sad, andin grieve), and it will b e 
said (to thetn): "This is (the promise) which you were calling for!" 

Nouman Ali Khan 

Then when they see it getting closer and closer and closer, the 
faces of those who disbelieve are going to look terrible and it will 
be said, this is what you were making your claims about. 

When something keeps coming closer and closer to you, 
it's called <UJj. Hell fire will be brought out for the person 

to see, when they see this punishment approaching, they '11 
be taken to it, and the fire keeps getting closer, then the 
faces of those who disbelieve are going to look terrible and 
it will be said, this is the thing you were making your 
theories about. Also, means this is the order you were 
placing, you were literally asking for this. 



Ayah 28 



^^»< 



i »* 







Muhsin Kkan 

Say (0 Muhammad SAW): "Tell me! If Allah destroys me, andthose ivith me, o r He 
bestows His Mercy o n us, - who can save the disbelievers from apainfultorment?" 



Nouman Ali Khan 

Do you hold the opinion that if ALLAH destroys me and everyone 
around me or he shows his mercy then who's going to rescue the 
disbelievers from painful punishment? 

j-^fJ — means to save your neighbor. When the enemy 

comes and attacks you, you go and hide in your neighbors; 
you get protection from there, that's what the old meaning 
is. Believers are told in this Ayah, we will b e gone as your 
neighbors. The prophet is told, if ALLAH destroys me, and 
those who are with us, or he shows his mercy, either way, 
what about you who make fun? Have you thought about 
where you're headed? 



Ayah 29 




Muhsin Khan 

Say : "He is the Most Beneficent (Allah), in Him. we believe, and in Him. we put onr 

trust. So you will come to know who is it that is in manifest error." 

Nouman Ali Khan 

Tell them he is Ar-Rahman the exceedingly merciful, we believe 
in him and rely upon him then soon you'll find out whose openly 
in clear obvious misguidance. 

The word Ar-Rahman is used so that the Kafir realize he's 
not just Al-Jabbar, not just Al-Muntaqib but he's Ar- 
Rahman, get y our act together. The Surah began with Ar- 
Rahman, and this Surah takes more of a flavor of 
punishment than it does of reward. There is very little 
mentioned of reward. He says to the Kafir, he's kept the 
doors open, he's Ar-Rahman. 



And we believe in him, not just in him, but also in the 
angels, the book , the messenger, judgment day, we believe 
in so many things and among them, we believe in him. 






We rely upon him. Now there's exclusivity, 
because we don't rely on the angels, we don't rely on the 
book, we don't rely on the messenger, and we don't rely 
on the Akhirah. We only rely on ALLAH. There's Ikhtisas 
here. 

Ayah 30 






Say (O Muhammad. SAW): "Tell me! I f (all) your water were to b e sunk away, wlio 
then can supply you with flcm*ing (spdng) water?" 

Nouman Ali Khan 

Tell them if your water was just to be taken sunken in, who's 
going to bring you nice spring water, water that's crystal clear? 



jjp — means water that is sunken in the earth, you can't 
find it. This water is about Zam Zam. 

Makkans thought of themselves as a very powerful nation 
well taken care of, but their entire water supply was Zam 
Zam. Yemeni's came and settled there, for water. So, in 
this Ayah, ALLAH says, I can take you out by land, by air 
[wind], I can get rid of your water, what army are you 
going to have against me? This is ALLAH 's way of 
showing the Quraish, where they stand. And ALLAH will 
take one by one, each of these, water, air, land. In the 30th 
Juz, Surah's themes come up regarding these. There is a 
dedication to the winds in Surah Mursilaat, how much 
winds can destroy. 



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turned towards him whether you like it or not. This 
admission in Akhiran will not bring you closer to ALLAH 

A king has criminals brought to him in his court in chains, 
and the crime is proven, he says to his guards 'away with 
him' which means take him away, his place is the dungeon 
and the guy is begging and pleading and the king' s not 
going to listen now, he's already issues his verdict. The 

word for that is »*Uj 

♦ 

When a nation disobeys ALLAH back in the days when the 
prophets would come, Salin(as), Shoeb(as), Nuh (as) , 

ALLAH would essentially tell the angels »*Uj , and they 
would b e utterly destroyed in the world. 

The word ^ ' is stronger. Which means far away in the 
depths.So in the earth and this world the admission of sin 
brings us closer to ALLAH and in the Akhirah, admission 
of guilt — get away from here, it does you no good.